Verbum Vitae, 2005, T. 7
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Pozycja Biblia sakramentem miłości Boga i KościołaBardski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)In the christian antiquity the word sacrament designated any sacred sign. The Bible can be considered as a sign of the love between God and the Church. In our article we analyze the symbols created in connection with the more-than-literal interpretation ofthe Song of Songs. The different aspects of the loving relation between the Bridegroom and the Bride have been interpreted by the ancient and medieval commentators in the light of the role that the Bible plays in the relation between Jesus and the Church or Jesus and the human soul.Pozycja „Głosić Słowo Boże z mocą” (Dz 4, 23-31)Nyk, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Pozycja Jeremiaszowe zmaganie się z Bożym Słowem (Jr 1,4-12; 15,15-21; 20,7-13)Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Pozycja Jezusowe głoszenie słowa według trzeciego Ewangelisty (Łk 4,18n.)Mielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)The article portrays some exegetical and theological features of the text composed by Luke of two short quotations from Isaiah (58,6; 61,1a) Luke shaped itinorder to show the figure of Jesus as anointed by the Holy Spirit God 's Messenger whose mission is along those of ancient prophets. According to the autbor of the third gospel the prophecy of Is 61,1f is related to the event of baptism (see Lk 3,21-22), where Jesus was solemnly enthroned in his office of messianic messenger. By using the Old Testament promise Luke showed his will of highlighting a prophetic feature of Jesus' life with a strong accent on pneumatology. The character of Jesus' mission is not just spoken words. Jesus' proclamation of salvation works always on two complementary levels: words and deeds (see Ac 10,38). In the same way the third evangelist shows the Gospel spreading out in times of church activity and in both cases a very important feature of proclamation is an assistance ofthe Holy Spirit (see Lk 4,18f; 5,17; 6,19; 8,46).Pozycja Mojżesz ‒ pośrednik Słowa Bożego (Wj 20,18-21)Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Pozycja Osobowy charakter biblijnego słowa w rozumieniu OrygenesaSzram, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)The author explains Origen's unusually original concept of the Word of God. From various texts by Origen, it is apparent that he understood the Words of Scripture as one of the two forms of the incamation of the Divine Logos. The eternal Word at a particular moment of Divine activity became a person, and throughout the annals of salvation history became the word of the Bibie which through Him confronts every person.Pozycja Pedagogia i tajemnica głosu Boga (Mk 1,11; 9,7)Malina, Artur (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Pozycja Rola Chrystusa ‒ „Słowa Boga” w Kościele i świecie (Ap 19,13)Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Pozycja Sakramentalna struktura Słowa Bożego w teologii kard. J. RatzingeraBachanek, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Pozycja Samuel ‒ prorok. Pierwszy sługa Bożego Słowa w monarchii Izraela (1 Sm 1,1-4,1a)Tułodziecki, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Pozycja Żydowskie studiowanie ToryKrajewski, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)Stanisław Krajewski, a believing Jew, co-director of the Polish Council of Christians and Jews, explains the most characteristic traits of Jewish studies and interpretation of the Torah. He concludes with the statement that the Torah, when it is studied, becomes a living organism which has an effect on those who read, meditate and take it seriously while going about their daily activities.